Aṅguttara Nikāya
2. Dukanipāta

2. Adhikaraṇavaggo

11. Bhikkhus, these two are powers. What two? They are the power of considering and the power of developing. Bhikkhus, a certain one considers bodily misconduct has evil results here and now and here after, verbal misconduct has evil results here and now and here after and mental misconduct has evil results here and now and here after. Considering thus he abstains from bodily misconduct and develops bodily good conduct. Abstains from verbal misconduct and develops verbal good conduct and abstains from mental misconduct and develops mental good conduct. Bhikkhus, to this is called the power of considering.

Bhikkhus, what is the power of concentration? Bhikkhus, the power of concentration of a trainer is the power of concentration in the level of a trainer. He dispels greed, hate and delusion, to the level possible within his power and does no evil and accures no demerit. This is called the power of concentration.

12. Bhikkhus, these two are powers. What two? They are the power of considering and the power of developing. Bhikkhus, a certain one considers bodily misconduct has evil results here and now and here after, verbal misconduct has evil results here and now and here after and mental misconduct has evil results here and now and here after. Considering thus he abstains from bodily misconduct and develops bodily good conduct. Abstains from verbal misconduct and develops verbal good conduct and abstains from mental misconduct and develops mental good conduct. Bhikkhus, to this is called the power of considering.

Bhikkhus, what is the power of concentration? Bhikkhus, the bhikkhu develops the enlightenment factor mindfulness secluded and detached to cease and end in maturity. He develops the enlightenment factor investigating the Teaching, secluded and detached to cease and end in maturity. He develops the enlightenment factor effort secluded and detached to cease and end in maturity. He develops the enlightenment factor joy secluded and detached to cease and end in maturity. He develops the enlightenment factor appeaseement secluded and detached to cease and end in maturity. He develops the enlightenment factor concentration secluded and detached to cease and end in maturity. He develops the enlightenment factor equanimity secluded and detached to cease and end in maturity. Bhikkhus, this is called the power of concentration, and these two are the powers.

13. Bhikkhus, these two are powers. What two? They are the power of considering and the power of developing. Bhikkhus, a certain one considers bodily misconduct has evil results here and now and here after, verbal misconduct has evil results here and now and here after and mental misconduct has evil results here and now and here after. Considering thus he abstains from bodily misconduct and develops bodily good conduct. Abstains from verbal misconduct and develops verbal good conduct and abstains from mental misconduct and develops mental good conduct. Bhikkhus, to this is called the power of considering.

Bhikkhus, what is the power of concentration? Here bhikkhus, the bhikkhu secluding the mind from sensual desires, and demeritorious thoughts, with thoughts and thought processes and with the joy and pleasantness born of seclusion attains to the first jhana. Appeasing thoughts and thought processes and the mind internally appeased and brought to one point attains to the second jhana, which is without thoughts and thought processes and accompanied with joy and pleasantness born of concentration.

Also abiding with equanimity to joy and detachment, with mindful awareness experiences pleasantness with the body too[1] and attains the third jhana. To this jhana the noble ones say abiding in pleasantness mindful of equanimity. Giving up pleasantness and unpleasantness and earlier having given up pleasure and displeasure, feeling neither pleasant nor unpleasant by purifying mindfulness with equanimity, attains to the fourth jhana. Bhikkhus, to this is called the power of concentration and these are the two powers.

14. Bhikkhus, these two are the ways of giving the Teaching of the Thus Gone One. What two? In short and in detail. These two are the ways of giving the teaching of the Thus Gone One.

15. Bhikkhus, when the fallen bhikkhu and the accusing bhikkhu do not reflect internally, the settlement of the matter would take a long time and the bhikkhus will not abide in pleasantness.

When the fallen bhikkhu and the accusing bhikkhu reflect internally, the settlement of the matter would not take a long time and the bhikkhus will abide in pleasantness.

Bhikkhus, how does the fallen bhikkhu reflect internally?

Here the bhikkhu, fallen for an offence considers : I have fallen for an offence through one or the other of the sense doors. This bhikkhu has seen me falling for an offence, through one or the other of the sense doors. If I had not fallen for an offence through one or the other of the sense doors, this bhikkhu would not have seen me fallen for this offence. Since I have fallen for an offence through one or the other of the sense doors, this bhikkhu had seen me falling for an offence and displeased, has uttered displeased words and I was displeased and uttered displeased words. Then that bhikkhu became displeased and told the others about it. Therefore, it is I who has to ask pardon to put an end to the dispute. Thus the fallen bhikkhu reflects internally.

Bhikkhus, how does the accusing bhikkhu reflect internally?

Here the accusing bhikkhu considers : This bhikkhu has fallen for an offence through one or the other of the sense doors. I saw him falling for an offence, through one or the other of the sense doors. If he had not fallen for an offence through one or the other of the sense doors, I would not have seen him fallen for this offence. Since he has fallen for an offence through one or the other of the sense doors, I saw him falling for an offence and displeased, I uttered displeased words and he was displeased and uttered displeased words. Then displeased I told the others about it. Therefore, it is I who has to ask pardon to put an end to the dispute. Thus the accusing bhikkhu reflects internally.

Bhikkhus, when the fallen bhikkhu and the accusing bhikkhu do not reflect internally, the settlement of the matter would take a long time and the bhikkhus will not abide in pleasantness.

When the fallen bhikkhu and the accusing bhikkhu reflect internally, the settlement of the matter would not take a long time and the bhikkhus will abide in pleasantness.

16. A certain brahmin approached the Blessed One, exchanged friendly greetings and sat on a side. Then he said to the Blessed One: Good Gotama, why are certain ones born in decrease, in a bad state in hell after death? Brahmin, on account of not adhering to the Teaching and misconducting themselves a certain one is born in decrease, in a bad state, in hell. Why are certain ones born in increase, in a good state in heaven after death? Brahmin, on account of adhering to the Teaching and conducting themselves a certain one is born in increase, in a good state, in heaven

Good Gotama, I understood, it is like something overturned is reinstated, it is like something is disclosed. It is like the path was told to someone who has lost his way, or like a lamp lighted for the darkness for those who have eyes to see forms. Good Gotama has explained the Teaching in various ways. Now I take refuge in the Blessed One in the Teaching and the Community of bhikkhus. Remember me as a lay disciple, from today until life lasts.

17. Then the brahmin Janussoṇi approached the Blessed One, exchanged friendly greetings and sat on a side. Then he said to the Blessed One:

Good Gotama, why are certain ones born in decrease, in a bad state in hell after death?

Brahmin, on account of doing and not doing certain ones are born in decrease, in a bad state in hell.

Good Gotama, why are certain ones born in increase, in a good state in heaven after death?

Brahmin, on account of doing and not doing certain ones are born in increase, in a good state in heaven.

 

Good Gotama, I do not understand this short exposition, good if it is explained to me in detail.

Then brahmin, listen and attend carefully. Brahmin, a certain one, misconducts himself by body and fails to develop the right bodily conduct misconducts himself verbally and fails to develop the right verbal conduct, misconducts himself mentallyand fails to develop the right mental conduct, thus on account of doing and not doing certain ones are born in decrease, in a bad state in hell.

Brahmin, a certain one, develops the right conduct by body, and abstains from misconducting bodily develops the right verbal conduct, and abstains from misconducting verbally, develops the right mental conduct and abstains misconducting mentally, thus on account of doing and not doing certain ones are born in increase, in a good state in heaven.

Good Gotama, I understood, it is like something overturned is reinstated, it is like something is disclosed. It is like the path was told to someone who has lost his way, or like a lamp lighted for the darkness for those who have eyes to see forms. Good Gotama has explained the Teaching in various ways. Now I take refuge in the Blessed One in the Teaching and the Community of bhikkhus. Remember me as a lay disciple, from today until life lasts.

18. Then venerable Ānanda approached the Blessed One, worshipped and sat on a side. To venerable Ānanda thus seated the Blessed One said: Ānanda, I definitely say that misconduct by body, by words and by mind should not be done.

Venerable Ānanda asked the Blessed One, Venerable sir, it is said with certainty that misconduct by body, by words and by mind should not be done, well if they are done what should be expected?

Ānanda, I definitely say that misconduct by body, by words and by mind should not be done and if they are done, these dangers should be expected. Oneself blames one, the wise thoroughly knowing look down on it, a bad reputation spreads, one dies with a confused mind, after death, he goes to decrease, to loss, is born in hell.

Ānanda, I say definitely that misconduct by body, by words and by mind should not be done, if they are done these dangers should be expected.

Venerable sir, it is said with certainty that good conduct by body, by words and by mind should be done, well if they are done what should be expected?

Ānanda, I definitely say that good conduct by body, by words and by mind should be done and if they are done, these good resuslts should be expected. Oneself does not blame one, the wise thoroughly knowing praise such action, a good reputation spreads, one dies with an unconfused mind, after death, he goes to increase, to a good birth, is born in heaven.

Ānanda, I say definitely that good conduct by body, by words and by mind should be done, if they are done these good results should be expected.

19. Bhikkhus, dispel demerit, it is possible to dispel demerit. If it is not possible to dispel demerit, I will not tell you “Dispel demerit." As it is possible I say. “Bhikkhus, dispel demerit."

If dispelling demerit is conducive to harm and unpleasantness, I will not tell, “Bhikkhus, dispel demerit." As dispelling demerit is conducive to well being and pleasantness I say “bhikkhus, dispel demerit".

Bhikkhus, develop merit, it is possible to develop merit. If it is not possible to develop merit, I will not tell you “Develop merit." As it is possible I say. “Bhikkhus, develop merit."

If developing merit is conducive to harm and unpleasantness, I would not tell, “Bhikkhus, develop merit." As developing merit is conducive to well being and pleasantness I say “bhikkhus, develop demerit".

20. Bhikkhus, these two things are conducive to the confusion and disappearance of the Good Teaching. What two? It is the displacement of words and letters that do not convey the meaning and the displaced words and letters not conveying the meaning to the necessary end. Bhikkhus, these two things are conducive to the confusion and the disappearance of the Good Teaching.

21 Bhikkhus, these two things are conducive to the nonconfusion and nondisappearance of the Good Teaching. What two? It is the correct placement of words and letters that convey the meaning and the nondisplaced words and letters conveying the meaning to the necessary end. Bhikkhus, these two things are conducive to the nonconfusion and the nondisappearance of the Good Teaching.